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Tuesday, February 18, 2020

Bhaja Govindam Mp3 | Bhaja Govindam Yesudas

Bhaja Govindam Mp3 | Bhaja Govindam Yesudas
Bhaja Govindam Bhajan | Bhaja Govindam Sadhguru
Bhaja Govindam Ragam | Bhaja Govindam Ms Subbulakshmi Songs Free Download |Bhaja Govindam Mp3 Free Download In Tamil | Bhaja Govindam Lyrics With Meaning In Tamil Pdf

भज गोविन्दम्

'आदि शंकराचार्य '

भज गोविन्दं भज गोविन्दं,
गोविन्दं भज मूढ़मते।
संप्राप्ते सन्निहिते काले,
न हि न हि रक्षति डुकृञ् करणे॥१॥

हे मोह से ग्रसित बुद्धि वाले मित्र, गोविंद को भजो, गोविन्द का नाम लो, गोविन्द से प्रेम करो क्योंकि मृत्यु के समय व्याकरण के नियम याद रखने से आपकी रक्षा नहीं हो सकती है॥१॥

मूढ़ जहीहि धनागमतृष्णाम्,
कुरु सद्बुद्धिमं मनसि वितृष्णाम्।
यल्लभसे निजकर्मोपात्तम्,
वित्तं तेन विनोदय चित्तं॥२॥

हे मोहित बुद्धि! धन एकत्र करने के लोभ को त्यागो। अपने मन से इन समस्त कामनाओं का त्याग करो। सत्यता के पथ का अनुसरण करो, अपने परिश्रम से जो धन प्राप्त हो उससे ही अपने मन को प्रसन्न रखो॥२॥

नारीस्तनभरनाभीदेशम्,
दृष्ट्वा मागा मोहावेशम्।
एतन्मान्सवसादिविकारम्,
मनसि विचिन्तय वारं वारम्॥३॥

स्त्री शरीर पर मोहित होकर आसक्त मत हो। अपने मन में निरंतर स्मरण करो कि ये मांस-वसा आदि के विकार के अतिरिक्त कुछ और नहीं हैं॥३॥

नलिनीदलगतजलमतितरलम्, तद्वज्जीवितमतिशयचपलम्।
विद्धि व्याध्यभिमानग्रस्तं,
लोक शोकहतं च समस्तम्॥४॥

जीवन कमल-पत्र पर पड़ी हुई पानी की बूंदों के समान अनिश्चित एवं अल्प (क्षणभंगुर) है। यह समझ लो कि समस्त विश्व रोग, अहंकार और दु:ख में डूबा हुआ है॥४॥

यावद्वित्तोपार्जनसक्त:,
तावन्निजपरिवारो रक्तः।
पश्चाज्जीवति जर्जरदेहे,
वार्तां कोऽपि न पृच्छति गेहे॥५॥

जब तक व्यक्ति धनोपार्जन में समर्थ है, तब तक परिवार में सभी उसके प्रति स्नेह प्रदर्शित करते हैं परन्तु अशक्त हो जाने पर उसे सामान्य बातचीत में भी नहीं पूछा जाता है॥५॥

यावत्पवनो निवसति देहे,
तावत् पृच्छति कुशलं गेहे।
गतवति वायौ देहापाये,
भार्या बिभ्यति तस्मिन्काये॥६॥

जब तक शरीर में प्राण रहते हैं तब तक ही लोग कुशल पूछते हैं। शरीर से प्राण वायु के निकलते ही पत्नी भी उस शरीर से डरती है॥६॥

बालस्तावत् क्रीडासक्तः,
तरुणस्तावत् तरुणीसक्तः।
वृद्धस्तावच्चिन्तासक्तः,
परे ब्रह्मणि कोऽपि न सक्तः॥७॥

बचपन में खेल में रूचि होती है , युवावस्था में युवा स्त्री के प्रति आकर्षण होता है, वृद्धावस्था में चिंताओं से घिरे रहते हैं पर प्रभु से कोई प्रेम नहीं करता है॥७॥

का ते कांता कस्ते पुत्रः,
संसारोऽयमतीव विचित्रः।
कस्य त्वं वा कुत अयातः,
तत्त्वं चिन्तय तदिह भ्रातः॥८॥

कौन तुम्हारी पत्नी है, कौन तुम्हारा पुत्र है, ये संसार अत्यंत विचित्र है, तुम कौन हो, कहाँ से आये हो, बन्धु ! इस बात पर तो पहले विचार कर लो॥८॥

सत्संगत्वे निस्संगत्वं,
निस्संगत्वे निर्मोहत्वं।
निर्मोहत्वे निश्चलतत्त्वं
निश्चलतत्त्वे जीवन्मुक्तिः॥९॥

सत्संग से वैराग्य, वैराग्य से विवेक, विवेक से स्थिर तत्त्वज्ञान और तत्त्वज्ञान से मोक्ष की प्राप्ति होती है॥९॥

वयसि गते कः कामविकारः,
शुष्के नीरे कः कासारः।
क्षीणे वित्ते कः परिवारः,
ज्ञाते तत्त्वे कः संसारः॥१०॥

आयु बीत जाने के बाद काम भाव नहीं रहता, पानी सूख जाने पर तालाब नहीं रहता, धन चले जाने पर परिवार नहीं रहता और तत्त्व ज्ञान होने के बाद संसार नहीं रहता॥१०॥

मा कुरु धनजनयौवनगर्वं,
हरति निमेषात्कालः सर्वं।
मायामयमिदमखिलम् हित्वा,
ब्रह्मपदम् त्वं प्रविश विदित्वा॥११॥

धन, शक्ति और यौवन पर गर्व मत करो, समय क्षण भर में इनको नष्ट कर देता है| इस विश्व को माया से घिरा हुआ जान कर तुम ब्रह्म पद में प्रवेश करो॥११॥

दिनयामिन्यौ सायं प्रातः,
शिशिरवसन्तौ पुनरायातः।
कालः क्रीडति गच्छत्यायुस्तदपि
न मुन्च्त्याशावायुः॥१२॥

दिन और रात, शाम और सुबह, सर्दी और बसंत बार-बार आते-जाते रहते है काल की इस क्रीडा के साथ जीवन नष्ट होता रहता है पर इच्छाओ का अंत कभी नहींहोता है॥१२॥

द्वादशमंजरिकाभिरशेषः
कथितो वैयाकरणस्यैषः।
उपदेशोऽभूद्विद्यानिपुणैः, श्रीमच्छंकरभगवच्चरणैः॥१२अ॥

बारह गीतों का ये पुष्पहार, सर्वज्ञ प्रभुपाद श्री शंकराचार्य द्वारा एक वैयाकरण को प्रदान किया गया॥१२अ॥

काते कान्ता धन गतचिन्ता,
वातुल किं तव नास्ति नियन्ता।
त्रिजगति सज्जनसं गतिरैका,
भवति भवार्णवतरणे नौका॥१३॥

तुम्हें पत्नी और धन की इतनी चिंता क्यों है, क्या उनका कोई नियंत्रक नहीं है| तीनों लोकों में केवल सज्जनों का साथ ही इस भवसागर से पार जाने की नौका है॥१३॥

जटिलो मुण्डी लुञ्छितकेशः, काषायाम्बरबहुकृतवेषः।
पश्यन्नपि च न पश्यति मूढः,
उदरनिमित्तं बहुकृतवेषः॥१४॥

बड़ी जटाएं, केश रहित सिर, बिखरे बाल , काषाय (भगवा) वस्त्र और भांति भांति के वेश ये सब अपना पेट भरने के लिए ही धारण किये जाते हैं, अरे मोहित मनुष्य तुम इसको देख कर भी क्यों नहीं देख पाते हो॥१४॥

अङ्गं गलितं पलितं मुण्डं,
दशनविहीनं जतं तुण्डम्।
वृद्धो याति गृहीत्वा दण्डं,
तदपि न मुञ्चत्याशापिण्डम्॥१५॥

क्षीण अंगों, पके हुए बालों, दांतों से रहित मुख और हाथ में दंड लेकर चलने वाला वृद्ध भी आशा-पाश से बंधा रहता है॥१५॥

अग्रे वह्निः पृष्ठेभानुः,
रात्रौ चुबुकसमर्पितजानुः।
करतलभिक्षस्तरुतलवासः,
तदपि न मुञ्चत्याशापाशः॥१६॥

सूर्यास्त के बाद, रात्रि में आग जला कर और घुटनों में सर छिपाकर सर्दी बचाने वाला, हाथ में भिक्षा का अन्न खाने वाला, पेड़ के नीचे रहने वाला भी अपनी इच्छाओं के बंधन को छोड़ नहीं पाता है॥१६॥

कुरुते गङ्गासागरगमनं,
व्रतपरिपालनमथवा दानम्।
ज्ञानविहिनः सर्वमतेन,
मुक्तिं न भजति जन्मशतेन॥१७॥

किसी भी धर्म के अनुसार ज्ञान रहित रह कर गंगासागर जाने से, व्रत रखने से और दान देने से सौ जन्मों में भी मुक्ति नहीं प्राप्त हो सकती है॥१७॥

सुर मंदिर तरु मूल निवासः,
शय्या भूतल मजिनं वासः।
सर्व परिग्रह भोग त्यागः,
कस्य सुखं न करोति विरागः॥१८॥

देव मंदिर या पेड़ के नीचे निवास, पृथ्वी जैसी शय्या, अकेले ही रहने वाले, सभी संग्रहों और सुखों का त्याग करने वाले वैराग्य से किसको आनंद की प्राप्ति नहीं होगी॥१८॥

योगरतो वाभोगरतोवा,
सङ्गरतो वा सङ्गवीहिनः।
यस्य ब्रह्मणि रमते चित्तं,
नन्दति नन्दति नन्दत्येव॥१९॥

कोई योग में लगा हो या भोग में, संग में आसक्त हो या निसंग हो, पर जिसका मन ब्रह्म में लगा है वो ही आनंद करता है, आनंद ही करता है॥१९॥

भगवद् गीता किञ्चिदधीता,
गङ्गा जललव कणिकापीता।
सकृदपि येन मुरारि समर्चा,
क्रियते तस्य यमेन न चर्चा॥२०॥

जिन्होंने भगवदगीता का थोडा सा भी अध्ययन किया है, भक्ति रूपी गंगा जल का कण भर भी पिया है, भगवान कृष्ण की एक बार भी समुचित प्रकार से पूजा की है, यम के द्वारा उनकी चर्चा नहीं की जाती है॥२०॥

पुनरपि जननं पुनरपि मरणं,
पुनरपि जननी जठरे शयनम्।
इह संसारे बहुदुस्तारे,
कृपयाऽपारे पाहि मुरारे॥२१॥

बार-बार जन्म, बार-बार मृत्यु, बार-बार माँ के गर्भ में शयन, इस संसार से पार जा पाना बहुत कठिन है, हे कृष्ण कृपा करके मेरी इससे रक्षा करें॥२१॥

रथ्या चर्पट विरचित कन्थः,
पुण्यापुण्य विवर्जित पन्थः।
योगी योगनियोजित चित्तो,
रमते बालोन्मत्तवदेव॥२२॥

रथ के नीचे आने से फटे हुए कपडे पहनने वाले, पुण्य और पाप से रहित पथ पर चलने वाले, योग में अपने चित्त को लगाने वाले योगी, बालक के समान आनंद में रहते हैं॥२२॥

कस्त्वं कोऽहं कुत आयातः,
का मे जननी को मे तातः।
इति परिभावय सर्वमसारम्,
विश्वं त्यक्त्वा स्वप्न विचारम्॥२३॥

तुम कौन हो, मैं कौन हूँ, कहाँ से आया हूँ, मेरी माँ कौन है, मेरा पिता कौन है? सब प्रकार से इस विश्व को असार समझ कर इसको एक स्वप्न के समान त्याग दो॥२३॥

त्वयि मयि चान्यत्रैको विष्णुः,
व्यर्थं कुप्यसि मय्यसहिष्णुः।
भव समचित्तः सर्वत्र त्वं,
वाञ्छस्यचिराद्यदि विष्णुत्वम्॥२४॥

तुममें, मुझमें और अन्यत्र भी सर्वव्यापक विष्णु ही हैं, तुम व्यर्थ ही क्रोध करते हो, यदि तुम शाश्वत विष्णु पद को प्राप्त करना चाहते हो तो सर्वत्र समान चित्त वाले हो जाओ॥२४॥

शत्रौ मित्रे पुत्रे बन्धौ,
मा कुरु यत्नं विग्रहसन्धौ।
सर्वस्मिन्नपि पश्यात्मानं,
सर्वत्रोत्सृज भेदाज्ञानम्॥२५॥

शत्रु, मित्र, पुत्र, बन्धु-बांधवों से प्रेम और द्वेष मत करो, सबमें अपने आप को ही देखो, इस प्रकार सर्वत्र ही भेद रूपी अज्ञान को त्याग दो॥२५॥

कामं क्रोधं लोभं मोहं,
त्यक्त्वाऽत्मानं भावय कोऽहम्।
आत्मज्ञान विहीना मूढाः,
ते पच्यन्ते नरकनिगूढाः॥२६॥

काम, क्रोध, लोभ, मोह को छोड़ कर, स्वयं में स्थित होकर विचार करो कि मैं कौन हूँ, जो आत्म- ज्ञान से रहित मोहित व्यक्ति हैं वो बार-बार छिपे हुए इस संसार रूपी नरक में पड़ते हैं॥२६॥

गेयं गीता नाम सहस्रं,
ध्येयं श्रीपति रूपमजस्रम्।
नेयं सज्जन सङ्गे चित्तं,
देयं दीनजनाय च वित्तम्॥२७॥

भगवान विष्णु के सहस्त्र नामों को गाते हुए उनके सुन्दर रूप का अनवरत ध्यान करो, सज्जनों के संग में अपने मन को लगाओ और गरीबों की अपने धन से सेवा करो॥२७॥

सुखतः क्रियते रामाभोगः,
पश्चाद्धन्त शरीरे रोगः।
यद्यपि लोके मरणं शरणं,
तदपि न मुञ्चति पापाचरणम्॥२८॥

सुख के लिए लोग आनंद-भोग करते हैं जिसके बाद इस शरीर में रोग हो जाते हैं। यद्यपि इस पृथ्वी पर सबका मरण सुनिश्चित है फिर भी लोग पापमय आचरण को नहीं छोड़ते हैं॥२८॥

अर्थंमनर्थम् भावय नित्यं,
नास्ति ततः सुखलेशः सत्यम्।
पुत्रादपि धनभजाम् भीतिः,
सर्वत्रैषा विहिता रीतिः॥२९॥

धन अकल्याणकारी है और इससे जरा सा भी सुख नहीं मिल सकता है, ऐसा विचार प्रतिदिन करना चाहिए | धनवान व्यक्ति तो अपने पुत्रों से भी डरते हैं ऐसा सबको पता ही है॥२९॥

प्राणायामं प्रत्याहारं,
नित्यानित्य विवेकविचारम्।
जाप्यसमेत समाधिविधानं,
कुर्ववधानं महदवधानम्॥३०॥

प्राणायाम, उचित आहार, नित्य इस संसार की अनित्यता का विवेक पूर्वक विचार करो, प्रेम से प्रभु-नाम का जाप करते हुए समाधि में ध्यान दो, बहुत ध्यान दो॥३०॥

गुरुचरणाम्बुज निर्भर भक्तः, संसारादचिराद्भव मुक्तः।
सेन्द्रियमानस नियमादेवं,
द्रक्ष्यसि निज हृदयस्थं देवम्॥३१॥

गुरु के चरण कमलों का ही आश्रय मानने वाले भक्त बनकर सदैव के लिए इस संसार में आवागमन से मुक्त हो जाओ, इस प्रकार मन एवं इन्द्रियों का निग्रह कर अपने हृदय में विराजमान प्रभु के दर्शन करो॥३१॥

मूढः कश्चन वैयाकरणो,
डुकृञ्करणाध्ययन धुरिणः।
श्रीमच्छम्कर भगवच्छिष्यै,
बोधित आसिच्छोधितकरणः॥३२॥

इस प्रकार व्याकरण के नियमों को कंठस्थ करते हुए किसी मोहित वैयाकरण के माध्यम से बुद्धिमान श्री भगवान शंकर के शिष्य बोध प्राप्त करने के लिए प्रेरित किये गए॥३२॥

भजगोविन्दं भजगोविन्दं,
गोविन्दं भजमूढमते।
नामस्मरणादन्यमुपायं,
नहि पश्यामो भवतरणे॥३३॥

गोविंद को भजो, गोविन्द का नाम लो, गोविन्द से प्रेम करो क्योंकि भगवान के नाम जप के अतिरिक्त इस भव-सागर से पार जाने का अन्य कोई मार्ग नहीं है॥३३॥

Bhajagovindam Bhajagovindam
Govindam Bhaja Moodhamathe
Samprapte Sannihite Kaale
Nahi Nahi Rakshati Dukrinkarane

Moodha Jaheehi Dhanaagamatrishnaam
Kuru Sadbuddhim Manasi Vitrishnaam
Yallabhase Nijakarmopaattam
Vittam Tena Vinodaya Chittam

Yaavadvittopaarjana saktah
Taavannijaparivaaro Raktah
Paschaajeevati Jarjjaradehe
Vaartaam Kopi Na Prichchati Gehe

Maa Kuru Dhanajanayauvanagarvam
Harati Nimeshaatkaalah Sarvam
Maayaamayamidamakhilam Hitvaa
Brahmapadam Tvam Pravisa Viditvaa

Suramandiratarumoolanivaasah
Sayyaa Bhootalamajinam Vaasah
Sarvaparigraha Bhogatyaagah
Kasya Sukham Na Karoti Viraagah

Bhagavadgeetaa Kinchidadheetaa
Gangaajalalavakanikaa Peetaa
Sakridapi Yena Muraarisamarchaa
Kriyate Tasya Yamena Na Charchaa

Punarapi Jananam Punarapi Maranam
Punarapi…

யாவத்-வித்தோபார்ஜன ஸக்தஃ
தாவன்-னிஜபரிவாரோ ரக்தஃ |
பஶ்சாஜ்ஜீவதி ஜர்ஜர தேஹே
வார்தாம் கோ‌உபி ன ப்றுச்சதி கேஹே || 5 ||
யாவத்-பவனோ னிவஸதி தேஹே
தாவத்-ப்றுச்சதி குஶலம் கேஹே |
கதவதி வாயௌ தேஹாபாயே
பார்யா பிப்யதி தஸ்மின் காயே || 6 ||
பால ஸ்தாவத் க்ரீடாஸக்தஃ
தருண ஸ்தாவத் தருணீஸக்தஃ |
வ்றுத்த ஸ்தாவத்-சின்தாமக்னஃ
பரமே ப்ரஹ்மணி கோ‌உபி ன லக்னஃ || 7 ||
கா தே கான்தா கஸ்தே புத்ரஃ
ஸம்ஸாரோ‌உயமதீவ விசித்ரஃ |
கஸ்ய த்வம் வா குத ஆயாதஃ
தத்வம் சின்தய ததிஹ ப்ராதஃ || 8 ||
ஸத்ஸங்கத்வே னிஸ்ஸங்கத்வம்
னிஸ்ஸங்கத்வே னிர்மோஹத்வம் |
னிர்மோஹத்வே னிஶ்சலதத்த்வம்
னிஶ்சலதத்த்வே ஜீவன்முக்திஃ || 9 ||
வயஸி கதே கஃ காமவிகாரஃ
ஶுஷ்கே னீரே கஃ காஸாரஃ |
க்ஷீணே வித்தே கஃ பரிவாரஃ
ஜ்ஞாதே தத்த்வே கஃ ஸம்ஸாரஃ || 10 ||
மா குரு தனஜன யௌவன கர்வம்
ஹரதி னிமேஷாத்-காலஃ ஸர்வம் |
மாயாமயமிதம்-அகிலம் ஹித்வா
ப்ரஹ்மபதம் த்வம் ப்ரவிஶ விதித்வா || 11 ||
தின யாமின்யௌ ஸாயம் ப்ராதஃ
ஶிஶிர வஸன்தௌ புனராயாதஃ |
காலஃ க்ரீடதி கச்சத்யாயுஃ
ததபி ன முஞ்சத்யாஶாவாயுஃ || 12 ||
த்வாதஶ மம்ஜரிகாபிர ஶேஷஃ
கதிதோ வையா கரணஸ்யைஷஃ |
உபதேஶோ பூத்-வித்யா னிபுணைஃ
ஶ்ரீமச்சம்கர பகவச்சரணைஃ || 13 ||
கா தே கான்தா தன கத சின்தா
வாதுல கிம் தவ னாஸ்தி னியன்தா |
த்ரிஜகதி ஸஜ்ஜன ஸங்கதிரேகா
பவதி பவார்ணவ தரணே னௌகா || 14 ||
ஜடிலோ முண்டீ லுஞ்ஜித கேஶஃ
காஷாயான்பர பஹுக்றுத வேஷஃ |
பஶ்யன்னபி ச ன பஶ்யதி மூடஃ
உதர னிமித்தம் பஹுக்றுத வேஷஃ || 15 ||
அங்கம் கலிதம் பலிதம் முண்டம்
தஶன விஹீனம் ஜாதம் துண்டம் |
வ்றுத்தோ யாதி க்றுஹீத்வா தண்டம்
ததபி ன முஞ்சத்யாஶா பிண்டம் || 16 ||
அக்ரே வஹ்னிஃ ப்றுஷ்டே பானுஃ
ராத்ரௌ சுபுக ஸமர்பித ஜானுஃ |
கரதல பிக்ஷஸ்-தருதல வாஸஃ
ததபி ன முஞ்சத்யாஶா பாஶஃ || 17 ||
குருதே கங்கா ஸாகர கமனம்
வ்ரத பரிபாலனம்-அதவா தானம் |
ஜ்ஞான விஹீனஃ ஸர்வமதேன
பஜதி ன முக்திம் ஜன்ம ஶதேன || 18 ||
ஸுரமன்திர தரு மூல னிவாஸஃ
ஶய்யா பூதலம்-அஜினம் வாஸஃ |
ஸர்வ பரிக்ரஹ போகத்யாகஃ
கஸ்ய ஸுகம் ன கரோதி விராகஃ || 19 ||
யோகரதோ வா போகரதோ வா
ஸங்கரதோ வா ஸங்கவிஹீனஃ |
யஸ்ய ப்ரஹ்மணி ரமதே சித்தம்
னன்ததி னன்ததி னன்தத்யேவ || 20 ||
பகவத்கீதா கிஞ்சிததீதா
கங்கா ஜலலவ கணிகா பீதா |
ஸக்றுதபி யேன முராரீ ஸமர்சா
க்ரியதே தஸ்ய யமேன ன சர்சா || 21 ||
புனரபி ஜனனம் புனரபி மரணம்
புனரபி ஜனனீ ஜடரே ஶயனம் |
இஹ ஸம்ஸாரே பஹு துஸ்தாரே
க்றுபயா‌உபாரே பாஹி முராரே || 22 ||
ரத்யா சர்பட விரசித கன்தஃ
புண்யாபுண்ய விவர்ஜித பன்தஃ |
யோகீ யோக னியோஜித சித்தஃ
ரமதே பாலோன்மத்தவதேவ || 23 ||
கஸ்த்வம் கோ‌உஹம் குத ஆயாதஃ
கா மே ஜனனீ கோ மே தாதஃ |
இதி பரிபாவய னிஜ ஸம்ஸாரம்
ஸர்வம் த்யக்த்வா ஸ்வப்ன விசாரம் || 24 ||
த்வயி மயி ஸர்வத்ரைகோ விஷ்ணுஃ
வ்யர்தம் குப்யஸி மய்யஸஹிஷ்ணுஃ |
பவ ஸமசித்தஃ ஸர்வத்ர த்வம்
வாஞ்சஸ்யசிராத்-யதி விஷ்ணுத்வம் || 25 ||
ஶத்ரௌ மித்ரே புத்ரே பம்தௌ
மா குரு யத்னம் விக்ரஹ ஸன்தௌ |
ஸர்வஸ்மின்னபி பஶ்யாத்மானம்
ஸர்வத்ரோத்-ஸ்றுஜ பேதாஜ்ஞானம் || 26 ||
காமம் க்ரோதம் லோபம் மோஹம்
த்யக்த்வா‌உ‌உத்மானம் பஶ்யதி ஸோ‌உஹம் |
ஆத்மஜ்ஞ்னான விஹீனா மூடாஃ
தே பச்யன்தே னரக னிகூடாஃ || 27 ||
கேயம் கீதா னாம ஸஹஸ்ரம்
த்யேயம் ஶ்ரீபதி ரூபம்-அஜஸ்ரம் |
னேயம் ஸஜ்ஜன ஸங்கே சித்தம்
தேயம் தீனஜனாய ச வித்தம் || 28 ||
ஸுகதஃ க்ரியதே ராமாபோகஃ
பஶ்சாத்தன்த ஶரீரே ரோகஃ |
யத்யபி லோகே மரணம் ஶரணம்
ததபி ன முஞ்சதி பாபாசரணம் || 29 ||
அர்தமனர்தம் பாவய னித்யம்
னாஸ்தி ததஃ ஸுக லேஶஃ ஸத்யம் |
புத்ராதபி தனபாஜாம் பீதிஃ
ஸர்வத்ரைஷா விஹிதா ரீதிஃ || 30 ||
ப்ராணாயாமம் ப்ரத்யாஹாரம்
னித்யானித்ய விவேக விசாரம் |
ஜாப்யஸமேத ஸமாதி விதானம்
குர்வ வதானம் மஹத்-அவதானம் || 31 ||
குரு சரணாம்புஜ னிர்பரபக்தஃ
ஸம்ஸாராத்-அசிராத்-பவ முக்தஃ |
ஸேன்திய மானஸ னியமாதேவம்
த்ரக்ஷ்யஸி னிஜ ஹ்றுதயஸ்தம் தேவம் || 32 ||
மூடஃ கஶ்சின வையாகரணோ
டுக்றுண்கரணாத்யயன துரீணஃ |
ஶ்ரீமச்சம்கர பகவச்சிஷ்யைஃ
போதித ஆஸீச்சோதித கரணைஃ || 33 ||

Radhashtakam | श्री राधाष्टक

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श्री राधाष्टक || Shri Radha Ashtakam || Radhashtakam

श्री राधाष्टक श्री राधा जी को समर्पित हैं ! श्री राधाष्टक का शुक्रवार के दिन पाठ करने श्री लक्ष्मी माता की पूर्ण कृपा प्राप्ति के साथ दरिद्रता भी दूर होती हैं ! श्री राधा अष्टकम के बारे में बताने जा रहे हैं !! जय श्री सीताराम !! जय श्री हनुमान !! जय श्री दुर्गा माँ !!

श्री राधाष्टक || Shri Radha Ashtakam || Radhashtakam

॥ श्रीराधाष्टकम् ॥

ॐ दिशिदिशिरचयन्तीं सञ्चयन्नेत्रलक्ष्मीं,

विलसितखुरलीभिः खञ्जरीटस्य खेलाम् ।

हृदयमधुपमल्लीं वल्लवाधीशसूनो-,

रखिलगुणगभीरां राधिकामर्चयामि ॥ १॥

पितुरिह वृषभानो रत्नवायप्रशस्तिं,

जगति किल सयस्ते सुष्ठु विस्तारयन्तीम् ।

व्रजनृपतिकुमारं खेलयन्तीं सखीभिः,

सुरभिनि निजकुण्डे राधिकामर्चयामि ॥ २॥

शरदुपचितराकाकौमुदीनाथकीर्त्ति-,

प्रकरदमनदीक्षादक्षिणस्मेरवक्त्राम् ।

नटयदभिदपाङ्गोत्तुङ्गितानं गरङ्गां,

वलितरुचिररङ्गां राधिकामर्चयामि ॥ ३॥

विविधकुसुमवृन्दोत्फुल्लधम्मिल्लधाटी-,

विघटितमदघृर्णात्केकिपिच्छुप्रशस्तिम् ।

मधुरिपुमुखबिम्बोद्गीर्णताम्बूलराग-,

स्फुरदमलकपोलां राधिकामर्चयामि ॥ ४॥

नलिनवदमलान्तःस्नेहसिक्तां तरङ्गा-,

मखिलविधिविशाखासख्यविख्यातशीलाम् ।

स्फुरदघभिदनर्घप्रेममाणिक्यपेटीं,

धृतमधुरविनोदां राधिकामर्चयामि ॥ ५॥

अतुलमहसिवृन्दारण्यराज्येभिषिक्तां,

निखिलसमयभर्तुः कार्तिकस्याधिदेवीम् ।

अपरिमितमुकुन्दप्रेयसीवृन्दमुख्यां,

जगदघहरकीर्तिं राधिकामर्चयामि ॥ ६॥

हरिपदनखकोटीपृष्ठपर्यन्तसीमा-,

तटमपि कलयन्तीं प्राणकोटेरभीष्टम् ।

प्रमुदितमदिराक्षीवृन्दवैदग्ध्यदीक्षा-,

गुरुमपि गुरुकीर्तिं राधिकामर्चयामि ॥ ७॥

अमलकनकपट्टीदृष्टकाश्मीरगौरीं,

मधुरिमलहरीभिः सम्परीतां किशोरीम् ।

हरिभुजपरिरब्ध्वां लघ्वरोमाञ्चपालीं,

स्फुरदरुणदुकूलां राधिकामर्चयामि ॥ ८॥

तदमलमधुरिम्णां काममाधाररूपं,

परिपठति वरिष्ठं सुष्ठु राधाष्टकं यः ।

अहिमकिरणपुत्रीकूलकल्याणचन्द्रः,

स्फुटमखिलमभीष्टं तस्य तुष्टस्तनोति ॥ ९॥

इति श्रीराधाष्टकं सम्पूर्णम् ॥

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Sunday, February 16, 2020

Vishnu Sahasranamam Pdf Sanskrit

Introduction to Vishnu Sahasranama

Vishnu means all pervading. Vishnu is the administrator of the universe. He puts in place, the laws of the universe and administers the universe strictly according to the law. He is a strict disciplinarian, yet highly compassionate in nature. He presides over not just the universe, but all the seven planes of the universe. The abode of Vishnu is supposed to be the Supreme one. He has prescribed various paths through which one has to travel to reach His abode, the point of no return for a soul known as liberation. He has been referred to in Vedas. Without Vishnu, no fire ritual is complete. He is quite often referred to as Puruṣa, the Supreme Soul. His famous sleeping posture on Ananta, the snake, who floats on the ocean of milk, is very well known. This posture is not merely a gross description, but has got subtle meaning. Ananta means infinite and the milk of ocean refers to the eternal bliss. He lays in the eternal stage of eternal bliss. Those who seek Him also enter the state of bliss. He incarnates in different forms to destroy evil doers. His avatars occur whenever there is imbalance between morality and immorality. When immorality begins to dominate over morality He incarnates. His notable incarnations are Lord Rāma and the Lord Kṛṣṇa.

The scene of unfolding this great Sahasranāma happened in the great epic Mahābhārata authored by the great sage, Veda Vyāsa. Bhīṣma was lying on a bed made of arrows awaiting his death. At that time, he was meditating on Kṛṣṇa. Knowing this, Kṛṣṇa asked Yudhiṣṭhira (eldest among Pāṇḍava brothers and known for his righteousness) to seek spiritual initiation from Bhīṣma and also told Bhīṣma to initiate Yudhiṣṭhira. Yudhiṣṭhira asks Bhīṣma “kimekaṁ daivataṁ loke” meaning who is the Supreme Lord of the world. Bhīṣma replies by saying, that the purest, the most auspicious, the chief among the gods and the father of all the beings is the One who is Supreme, referring to Lord Vishnu. This conversation appears in the pūrvabhāg of this Sahasranāma. The spiritual initiation of Yudhiṣṭhira by Bhīṣma is Vishnu Sahasranāma. Kṛṣṇa was also present when this happened and this Sahasranāma was blessed by the Lord Himself.

Vishnu is also known as Nārāyaṇa. Garuḍa Purāṇa (III.24.54, 55) explains the etymological meaning of Nārāyaṇa. “As He is the resort of merits and demerits and as He abides in the waters of ocean, He is called Nārāyaṇa. Water is also called nāra (probably meaning cosmic water); as He resorts to water, He is called Nārāyaṇa. Water is so called because, as cosmic water it emerges from His glance sideways. As He is the resort of water, He is called Nārāyaṇa, and also because He is the source of this eternal universe.”

Vishnu is the most auspicious form of the Brahman. He is not only invoked during auspicious occasions, but also while performing funeral rites. At the time of conclusion of all rituals, the effect of the rituals are surrendered Vishnu.

Vishnu Sahasranāma consists of three parts – pūrvabhāg or the first part; stotrabhāg or the main part from which one thousand names or nāma-s are composed; and uttarabhāg or the concluding part. The main part consists of 108 couplets from which all the 1000 nāma-s are derived. Apart from these three parts, this Sahasranāma has seven dhyāna verses by which one can meditate upon His auspicious form.

With this brief introduction, we now proceed to discuss Vishnu Sahasranāma through a series of postings.

Vishnu Sahasranama – Prologue

Viṣṇu Sahasranāma begins with Pūrvabhāga or the prologue. This part consists of twenty one verses, mostly in the form of invoking Lord Viṣṇu’s blessings and expounding His greatness. This part is in the form of conversation between Yudhiṣṭhira and Bhīṣma.

“I meditate upon the One, who appears in pure white dress, shines like the full moon, the One with four hands, whose eternal bliss is reflected through His face, for removing any obstacles. I pay obeisance to the great impeccable sage Vyāsa, the great grandson of sage Vasiṣṭha, grandson of sage Śakti (the eldest of Vasiṣṭha's hundred sons) and the son of sage Parāśara. I pay obeisance to the Lord Viṣṇu, who is in the form of Vyāsa and to the sage Vyāsa in the form of Lord Viṣṇu, who is the treasure of Vedas. I pay obeisance Vyāsa, who is in the linage of sage Vasiṣṭha. (The inseparability between the devotee and the Lord is highlighted here.)”

I bow my head in reverence to the Supreme Lord Viṣṇu, who is without modifications, pure, eternal, changeless and the Supreme Conqueror. I prostrate before the mighty One, whose mere contemplation ceases the pains of transmigration.

Vaiśampāyana said, (Vaiśampāyana is a pupil of Vyāsa and also the narrator of the Mahābhārata to Janamejaya, a celebrated king) “After having listened to the means to renounce dharma and the ways to annihilate sins, Yudhiṣṭhira again addressed Bhīṣma.”
Yudhiṣṭhira said, “Who is the unified Lord of the universe? Which is the ultimate refuge? By worshipping whom, the humanity attains propitiousness? Which is the best of all dharmas? Having born, what is the way to liberation?”

Bhīṣma said, “By worshipping Lord Viṣṇu, the Lord of the universe, the Chief of all gods, the One who is Infinite, the One who witnesses from Above, through devotion and perseverance with His one thousand nāma-s (names) and worshipping and praising That Puruṣa (the Brahman or the Supreme Self), by means of meditation, praise and prostration, gets rid of all his pains and miseries. The one who worships Him, Who is fond of Vedas, Knower of all righteousness, Who strives for the upliftment of the world, the Chief of the universe, the Almighty, the One who causes birth and death, is relieved of his sufferings.

“Worshipping Lord Puṇḍarikākṣa (lotus eyed, referring to Lord Viṣṇu) all the time with devotion and through verses in His praise, is considered as the supreme amongst all dharmas. That which is the Supreme light, the Supreme penance and the Supreme Brahman is the Supreme Abode. The Purest amongst the pure, the most Auspicious amongst the auspiciousness, the Lord amongst the gods and the eternal Creator, He alone is the Lord of the universe.

“From Whom the entire creation originates and dissolves, the One who is the upholder of the universe and Omnipresent, His one thousand nāma-s are capable of eradicating sins and fearfulnesses. Listen to me for those celebrated nāma-s that describe His guṇa-s (attributes) and versified by great sages and saints. I am declaring these nāma-s to you, for your enlightenment.

“For this Sahasranāma, Veda Vyāsa is the ṛṣi (the sage by whom this Sahasranāma was revealed to the world) and the son of Devaki, the Lord Viṣṇu in the form of Kṛṣṇa.

“I prostrate before the Omnipresent, the in dweller of all the beings, the great Lord, who has innumerable forms, the destroyer of demons, ever radiating Puruṣottama (the highest being), the Lord Viṣṇu.”

Vishnu Sahasranama–Dhyana Verses
क्षीरोदन्वत्प्रदेशे शुचि-मणि-विलसत्-सैकते मौक्तिकानां
मालाक्लुप्तासनस्थः-स्पटिकमणिनिभै-मौर्तिकै-मण्डितांगः।
शुभ्रै-रभ्रै-रदभ्रै-रुपरिविरचितैर्-मुक्त-पीयूष-वर्षैः
आनन्दी नः पुनीया-दरि-नलिन-गदा-शङखपाणिर्-मुकुन्दः॥ (1)

kṣīrodanvatpradeśe śuci-maṇi-vilasat-saikate mauktikānāṁ
mālākluptāsanasthaḥ-spaṭikamaṇinibhai-maurtikai-maṇḍitāṁgaḥ |
śubhrai-rabhrai-radabhrai-rupariviracitair-mukta-pīuyūṣa-varṣaiḥ
ānandī naḥ punīyā-dari-nalina-gadā-śaṅakhapāṇir-mukundaḥ ||

Prayers to Lord Mukunda, having discuss, mace, conch and lotus in His hands, seated in a throne decked with garlands of pearls in the Ocean of Milk, the shore of which is made up of precious stones, whose body is adorned with transparent pearls, feeling the ecstasy of the pure white clouds above sprinkling the nectar of bliss, to cleanse us of our sins.

भूः पादौ यस्य नाभिर्-वियदसु-रनिल-चन्द्रसूर्यौ च नेत्रे
कर्णावाशाः शिरो-द्यौर् मुखमपि दहनो यस्य वास्तेयमब्धिः।
अन्तस्थं यस्य विश्वं सुर-नर-खग-गो-भोगि-गन्धर्व-दैत्यैः
चित्रं रंरम्यते तं त्रिभुवन-वपुषं विष्णु-मीशम् नमामि॥ (2)

bhūḥ pādau yasya nābhir-viyadasu-ranila-candrasūryau ca netre
karṇāvāśāḥ śiro-dyaur mukhamapi dahano yasya vāsteyamabdhiḥ |
antasthaṁ yasya viśvaṁ sura-nara-khaga-go-bhogi-gandharva-daityaiḥ
citraṁ raṁramyate taṁ tribhuvana-vapuṣaṁ viṣṇu-mīśam namāmi ||

I prostrate before the Lord Viṣṇu who exist in all the three worlds, who has earth as feet, sky as navel, air as breath, moon and sun as eyes, directions as ears, the world of gods as head, fire as mouth, ocean as stomach, in whose abdomen the entire universe comprising of gods, men, birds, animals, serpents, demigods, demons, etc joyously make their living.

शन्ताकारं भुजगशयनं पद्मनाभं सुरेशम्
विश्वाधारं गगन-सदृशं मेघवर्णं शुभांगम्।
लक्ष्मिकान्तं कमलनयनं योगिहृद्द्यान-गम्यं
वन्दे विष्णुं भवभयहरं सर्वलोकैक-नाथम्॥ (3)

śantākāraṁ bhujagaśayanaṁ padmanābhaṁ sureśam
viśvādhāraṁ gagana-sadṛśaṁ meghavarṇaṁ śubhāṁgam|
lakṣmikāntaṁ kamalanayanaṁ yogihṛddyāna-gamyaṁ
vande viṣṇuṁ bhavabhayaharaṁ sarvalokaika-nātham||

I worship Lord Viṣṇu, the embodiment of Peace, whose couch and canopy is thousand headed Śeṣa, from whose navel blossoms forth a lotus flower (from which the lord of creation Brahmā is born), who is the supporter of the universe, who is all pervading in ākāśa, the ether or atmosphere, whose complexion resembles that of clouds (rain bearing clouds are dark in colour), who pervades the heart of His consort Śrī Lakṣmī, who is lotus eyed, who is sought by yogi-s through meditation, one who is capable of eradicating the dreadfulness of transmigrations (transmigration is full of fear, miseries and pains) and the unparalleled Lord of the universe.

मेघश्यामं पीतकौशेयवासं श्रीवत्साङकं कौस्तुभोद्भासिताङगं।
पुण्योपेतं पुण्डरीकायताक्षं विष्णुं वन्दे सर्वलोकैक-नाथम्॥ (4)

meghaśyāmaṁ pītakauśeyavāsaṁ śrīvatsāṅakaṁ kaustubhodbhāsitāṅagaṁ |
puṇyopetaṁ puṇḍarīkāyatākṣaṁ viṣṇuṁ vande sarvalokaika-nātham||

I bow down before the Lord of the universe Viṣṇu, who appears like dark clouds, who is adorned with yellow silk clothing, having a mole by name Śrīvatsa (Śrīvatsa has different interpretations. It is said to be a cluster of hair in His chest, which is an indication of His Supremacy and auspiciousness. There is also reference which says that it is the Abode of His consort Śrī Lakṣmī. It also means a mark on His chest. According to ancient tradition, sage Bhṛgu struck Lord Viṣṇu with his feet on the chest of the Lord as the Lord had not shown due respect to the sage. The Lord is said to carry this mark as a mark of repentance and this mark is known as Śrīvatsa), His body radiating with kaustubha jewel (a celebrated jewel obtained with thirteen other precious things at the churning of the ocean and suspended on the chest Viṣṇu), with wide eyes like lotus flowers and surrounded by men of moral excellence (it is said that virtuousness is the primary duty of a man and Viṣṇu is the Lord of virtuousness).

नमः समस्त-भूताना-मादिभूताय-भूभृते।
अनेकरूप-रूपाय विष्णवे प्रभविष्णवे॥ (4-a)

namaḥ samasta-bhūtānā-mādibhūtāya-bhūbhṛte|
anekarūpa-rūpāya viṣṇave prabhaviṣṇave||

I prostrate before Lord Viṣṇu, who is the cause of creation, the supporter of the universe, and who exists in different forms. This verse refers to His acts of creation and sustenance. This also makes a subtle reference to His omnipresent nature.

सशङख-चक्रं सकिरीट-कुण्डलं सपीतवस्त्रं सरसीरुहेक्षणं।
सहार-वक्षस्थल-शोभि-कौस्तुभं नमामि विश्णुं शिरसा चतुर्भुजम्॥ (5)

saśaṅakha-cakraṁ sakirīṭa-kuṇḍalaṁ sapītavastraṁ sarasīruhekṣaṇaṁ |
sahāra-vakṣasthala-śobhi-kaustubhaṁ namāmi viśṇuṁ śirasā caturbhujam ||

I pay obeisance to Lord Viṣṇu with four hands, who holds conch (Pāñcajanya) and disc (Sudarśanacakra), who is adorned with crown and ear studs, golden raiments, beautiful eyes like lotus flower, His chest is bedecked with garlands and kaustubha jewel.

छायायां पारिजातस्य हेम्सिंहासनोपरि।
आसीन-मंबूद-श्याम-मायाताक्ष-मलंकृतम्॥ (6)
चन्द्राननं चतुर्बाहुं श्रीवत्साङकित-वक्षसम्।
रुक्मिणी-सत्यभामाभ्यां सहितं कृष्ण-माश्रये॥ (7)

chāyāyāṁ pārijātasya hemsiṁhāsanopari |
āsīna-maṁbūda-śyāma-māyātākṣa-malaṁkṛtam ||
candrānanaṁ caturbāhuṁ śrīvatsāṅakita-vakṣasam |
rukmiṇī-satyabhāmābhyāṁ sahitaṁ kṛṣṇa-māśraye ||

I surrender unto Lord Kṛṣṇa, who is seated in a golden throne with Rukmiṇī and Satyabhāmā (consorts of Kṛṣṇa), under the shadow of Pārijāta tree (one of the five trees of Heaven, produced at the churning of the ocean and taken possession of by Indra from whom it was afterwards taken by Kṛṣṇa. Botanical name Erythrina Indica), with wide eyes, beautifully ornamented, face resembling the moon, with four arms and with Śrīvatsa in His chest.

Please note: The original text contains only verse three as dhyāna verse. Other verses appear to have been added subsequently.

Vishnu Sahasranama – Analysis of 1000 Names
One thousand namas of Vishnu are compiled from 107 verses of Sahasranama that form the main part or stotrabhag. Though the verse form of this Sahasranāma has 108 verses, the last verse ‘vanamāli gadī śārṅgī वनमालि गदी शार्ङ्गी is not included in one thousand nāma-s. This 108th verse is also not found in Mahābārata text and seems to be a later addition. While reciting Sahasranāma in the form of a verse, according to some traditions, this last verse is repeated three times.

Certain nāma-s are repeated. Seventy five nāma-s are repeated two times; ten nāma-s are repeated three times; and two nāma-s are repeated four times. However, the repetitive nāma-s are used in different contexts and there is no overlapping of meaning. For example, let us take nāma Śrīmān श्रीमान्. This nāma occurs in four places, nāma-s 22, 178, 220, 613. In all the four places the same name conveys different meanings. Nāma 22 refers to His form with His consort Śri Laṣmī in His chest. Nāma 178 refers to His glories. Nāma 220 means to say that He is the diffuser of the Eternal Light. Nāma 613 says that He rewards those, who pursue the path of dharma. Thus, it can be observed that though nāma-s are repeated to suit the contextual requirements, there is no overlapping of their meanings.

Further analysis of this Sahasranāma reveals that 145 nāma-s commence with Sanskrit vowels and rest of the nāma-s (855) begin with Sanskrit consonants. Each verse has two lines and nāma-s are made out of these verses. Number of nāma-s made out from each verse differs, such as 7, 8, 9, etc. Let us take the first verse as an example, to understand how a verse is converted into nāma-s.

विश्वम् विश्णु-र्वषट्कारो भूत-भव्य-भवत्प्रभुः।
भूतकृद्भूतभृद्भावो भूतात्मा भूतभावनः॥

viśvam viśṇu-rvaṣaṭkāro bhūta-bhavya-bhavatprabhuḥ |
bhūtakṛdbhūtabhṛdbhāvo bhūtātmā bhūtabhāvanaḥ ||

First nine nāma-s are from this verse. The nine nāma-s are made like this: viśvam + viśṇu + vaṣaṭkāro + bhūta-bhavya-bhavatprabhuḥ + bhūtakṛd + bhūtabhṛd + bhāvo + bhūtātmā + bhūtabhāvanaḥ. While performing an archana these nine nāma-s are recited by adding Om as prefix and namaḥ as suffix: Om viṣvasmai namaḥ, Om viṣṇave namaḥ, Om vaṣaṭkārāya namaḥ, Om bhūtabhavyabhavatprbhave namaḥ, Om bhutadkṛte namaḥ, Om bhūtabhṛte namaḥ, Om bhāvāya namaḥ, Om bhūtātmane namaḥ and Om bhūtabhāvanāya namaḥ.

In this edition, the name that appears in the verse is used. For example, first nāma is given as viśvam and not viṣvasmai.

Vishnu Sahasranama 1 - 3

1. Viśvam विश्वम्

Viśva means all pervading. The first nāma gives a preview of what is going to be discussed in this Sahasranāma. The Brahman alone is all pervading. He is the cause, and the effect of which is the universe. By commencing this Sahasranāma with the word ‘Viśvam’ it clearly means that this Sahasranāma is going to discuss about the non-dualistic Brahman. Muṇḍaka Upaniṣad (II.i.10) says ‘puruṣa evedaṁ viśvaṁ’ which means that the Brahman is the universe. The same Upaniṣad reaffirms by saying ‘viśvamidaṁ variṣṭham’, meaning that this world is Brahman.

What we perceive is not the reality, but the phenomenal truth of the Brahman. The universe is mere perception of existence conceived by the mind through senses and qualified by time and space. If one is able to transcend time and space, he realises the Brahman.

Brahman is always visualised as undifferentiated existence. Brahma Sūtra (I.i.2) says, ‘janmādyasya yataḥ’ which means that from the Brahman alone, the universe is born. The Brahman cannot really be explained as He is beyond any comprehensible explanation. At the most, one can say that He is more powerful than millions of suns, etc. Any comparison to explicate the Brahman, though a futile exercise, still Holy Scriptures make all out attempts to elucidate Him to enable us to have a miniscule idea about Him.

2. Viṣṇuḥ विष्णुः

The previous nāma said that the Brahman is beyond comprehension. This nāma says Thy name is Viṣṇu. Viṣṇu also means all pervader. The significance between the first two nāma-s is the root word viṣ, which means all pervader. Viṣṇu is also known as Nārāyaṇa. Nārāyaṇa Sūktaṁ, which forms part of Mahānārāyaṇa Upaniṣad (XVIII.5) says, ‘antarbahiśca tatsarvaṁ vyāpya nārāyaṇaḥ sthitaḥ अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः’, which means Nārāyaṇa pervades both internally and externally, indicating His omnipresence. He pervades as both internal Spirit and external objects. But, how does He help one in attaining liberation? Rig Veda (I.156.3) has an answer. It says, “asya jānanto nāma cid vivaktana mahas te viṣṇo sumatiṁ bhajāmahe अस्य जानन्तो नाम चिद् विवक्तन महस् ते विष्णो सुमतिं भजामहे” which means ‘since you know His greatness, celebrate His name indeed! We enjoy Your favour Oh! Viṣṇu’. It signifies that those who adore the splendour of Viṣṇu attain spiritual upliftment.

3. Vaṣaṭkāraḥ वषट्कारः

Vaṣaṭ is an exclamation used in sacrificial fire rituals. At the time of reciting the last three syllables (ṣaṭ), offerings are poured into fire by the priest. Vauṣaṭ and Vaṣaṭ convey the same meaning and are used especially for the tranquillity and stability of oblations.

But, why Viṣṇu is being called Vaṣaṭkāraḥ? Yajur Veda (I.vii.4) answers this question. It says, “By sacrifice to Viṣṇu, by the sacrifice may I attain health, wealth and security as Viṣṇu is yajna and certainly the sacrifice finds support at the end.” The original mantra goes like this:

विष्णोः शंयोरहं देवयज्यया यज्ञेन प्रतिष्ठां गमेयमित्याह यज्ञो वै विष्णुर्यज्ञ एवान्ततः प्रतितिष्ठति।

viṣṇoḥ śaṁyorahaṁ devayajyayā yajñena pratiṣṭhāṁ gameyamityāha yajño vai viṣṇuryajña evāntataḥ pratitiṣṭhati |

Viṣṇu is the Lord for all fire sacrifices. Whatever the oblations are offered in the fire for Viṣṇu, reaches Him through the god of fire Agni, who is the carrier of all oblations to the concerned deities in the upper worlds.

Vedas also convey subtle interpretations. For example, what is being described as fire rituals should not be taken on their face value. Yajña means mental oblations that purify one’s mind to establish a perpetual connection with Lord Viṣṇu, who is the upholder of this universe. Evil thoughts and actions are burnt in the inner fire offering them as oblations. When evil impressions of the mind are burnt, what remains is an unaffiliated mind. Viṣṇu upholds the universe purely on virtuousness and slays all those who indulge in evil acts. This is the reason for Viṣṇu to incarnate again and again. When there is imbalance between virtuousness and evilness, He takes avatar to preserve virtuousness.

Vishnu Sahasranama 4 - 12

4. Bhūta-bhavya-bhavatprabuḥ भूत-भव्य-भवत्प्रबुः

Viṣṇu is the Lord of time, past, present and future. This refers nāma to His eternity. Only the Brahman can be beyond time. Bhūta-bhavya-bhavat refers to past, future and present and prabu is a declaration of His Supremacy. If a spiritual aspirant is able to transcend time, he realizes the Brahman. All changes in the physical world are described in terms of a separate dimension called time. Since the Brahman is subtle in nature, he stands transcended the time factor.

Kṛṣṇa says in Bhagavad Gita (VII.26), “Arjuna, I know all beings, past, present and future”.

5. Bhūtakṛt भूतकृत्

Bhūtakṛt means the Creator. Kṛt refers to both creation and destruction. Viṣṇu, as the Brahman is not merely the Creator but also the Annihilator of the universe.

Kṛṣṇa says in Bhagavad Gita (X.34), “I am the all-destroying death that snatches all, and the origin of all that shall be born.” In reality, the Brahman does not stop with creation and annihilation. The most important function of the Brahman is His act of sustaining His creations. Viṣṇu is often known for His sustaining activities.

The Cosmic Will of the Brahman is the starting point of creation and every other thing is merely the unfoldment of His Cosmic design.

6. Bhūtabhṛt भूतभृत्

After having referred two of the three main activities of the Brahman, His third activity of sustenance is made as a separate nāma. It is on His support, the universe is holding on.

Bhagavad Gita (IX.5) says, “All those beings abide not in Me; but behold the wonderful power of My divine yoga; though the Sustainer and Creator of beings, My self in reality dwells not in those beings.”

When the Brahman assumes three different roles, the Creator, the Sustainer and the Absorber, He is dominated by one of the three guṇa-s. Brahman has two aspects, one is His nirguṇa form and another is His saguṇa form. Guṇa-s are associated only with His saguṇa form. His nirguṇa form is the purest form.

7. Bhāvaḥ भावः

This nāma refers to His purest form of existence. The purest form of consciousness is the Brahman. The previous nāma refers to His saguṇa form and this nāma refers to His nirguṇa form. He exists in His purest form as the Inner Being of both sentient and insentient. Brahman is the cause of everything that exists in the universe. That is why, He is said to be omnipresent.

8. Bhūtātmā भूतात्मा

He exists as Ātman in all the beings. Without Ātman or soul, no organism can exist. Bṛhadāraṇyaka Upaniṣad (III.vii.20) explains this concept by saying, “eṣa ta ātmānantaryāmyamṛtaḥ एष त आत्मानन्तर्याम्यमृतः” This means that He is the immortal internal ruler, the Brahman. The qualities of the Brahman are being discussed through these nāma-s.

Śvetāśvatara Upaniṣad (VI.xi) says, ‘sarvabhūtāntarātmā’, which means the inner most being. This nāma refers to this aspect of the Brahman.

9. Bhūtabhāvanaḥ भूतभावनः

He nourishes His creations. Brahman not only creates, but also nourishes. Whatever is created has to be nourished. This nāma elucidates His compassion. Brahman is full of compassion. Brahman creates with an intention to liberate the souls. But, men are deluded by ignorance fails to realise the purpose for which they are created. In spite of this, He nourishes them as per nāma 6.

10. Pūtātma पूतात्म

He is the embodiment of purity. This nāma refers to His nirguṇa aspect. Purity is the stage where guṇa-s, impressions and illusions are absent. The Brahman alone can be the embodiment of purity. All humans will have some traces of impurities. When one is able to transcend all the impurities, he becomes one with the Brahman.

(Though this kind of explanations may sound like a dualistic approach, in order to explain the pre-eminence of the Brahman, such explanations become essential. Someone asked the great sage Ramana, “What is the truth of scriptural texts which speak of oneself seeing the Self and seeing God?” Ramana replied, “Since oneself is one, how can oneself see oneself? If one’s Self cannot be seen, how can God be seen? Getting absorbed is seeing.”)

Śvetāśvatara Upaniṣad (VI.xi) says, ‘kevalo nirguṇaśca’ which can be literally translated as ‘He alone is without guṇa-s.’ Brahman cannot be explained as He is beyond any explanations.

Though He is present in all beings as soul, He is not affected by the actions of the embodiments of the soul and He continues to remain as pure as ever. He is beyond time and space (nāma 4).

Kṛṣṇa says in Bhagavad Gita (IX.9), “Actions do not bind Me, unattached I am to such actions, and standing apart as it were.”

11. Paramātmā परमात्मा

He is addressed as the Supreme Spirit or the Brahman. The Purest form of Consciousness is Paramātma. He is the combination of eternal existence, Pure Consciousness and Infinite Bliss. This combination is also known as sat-cit-ānanda. When Paramātma is the purest form of Consciousness, ātman (an individual soul) is His reflective image. When we talk about creation, it is nothing but His reflective images called souls that get embodied in different shapes and forms. But for this reflective image called soul, no creature can be born.

Bhagavad Gita (XIII.22) explains Paramātma, “The Spirit dwelling in this body, is really the same as the Supreme. He has been spoken as the witness, guide, sustainer, experience, the Supreme Lord and the Absolute.”

12. Muktānāṁ paramā gatiḥ मुक्तानां परमा गतिः

Mukta means all those who are liberated. Mukta-s can find a way out of bondage, through Viṣṇu. Viṣṇu is the ultimate goal of all the liberated men. Men have attained liberation by pursuing the right kind of knowledge; otherwise, they could not have been liberated. Among other factors, knowledge and mind, the former leading to the latter, play a pivotal role to attain spiritual liberation. Mukta-s are those who have attained the right kind of knowledge and through which, controlled their minds and attained emancipation. This nāma says that mukta-s have attained liberation by being devout to Him.

During the transitional stage from dvaita to advaita, one is still associated with names of Gods and Goddesses. Only in the highest stage of advaita, names and forms of Gods and Goddesses get dissolved into the Self illuminating Brahman. Spiritual pursuit should be gradual and steady and the transition has to happen on its own.

Mukta-s, who surrender to the lotus feet of Viṣṇu are not born again. Kṛṣṇa says, “Great souls, who have attained the highest perfection, having come to Me, are no more subjected to rebirth” (Bhagavad Gita VIII.15).

Tuesday, February 18, 2020

Bhaja Govindam Mp3 | Bhaja Govindam Yesudas

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Radhashtakam | श्री राधाष्टक

Radhashtakam | श्री राधाष्टक

श्री राधाष्टक || Shri Radha Ashtakam || Radhashtakam

श्री राधाष्टक || Shri Radha Ashtakam || Radhashtakam

Sunday, February 16, 2020

Vishnu Sahasranamam Pdf Sanskrit

Vishnu Sahasranamam Pdf Sanskrit

Introduction to Vishnu Sahasranama

Vishnu Sahasranama – Prologue

1. Viśvam विश्वम्

2. Viṣṇuḥ विष्णुः

3. Vaṣaṭkāraḥ वषट्कारः

Vishnu Sahasranama 4 - 12

4. Bhūta-bhavya-bhavatprabuḥ भूत-भव्य-भवत्प्रबुः

5. Bhūtakṛt भूतकृत्

6. Bhūtabhṛt भूतभृत्

7. Bhāvaḥ भावः

8. Bhūtātmā भूतात्मा

9. Bhūtabhāvanaḥ भूतभावनः

10. Pūtātma पूतात्म

11. Paramātmā परमात्मा

12. Muktānāṁ paramā gatiḥ मुक्तानां परमा गतिः

Bhaja Govindam Mp3 | Bhaja Govindam Yesudas
Bhaja Govindam Bhajan | Bhaja Govindam Sadhguru
Bhaja Govindam Ragam | Bhaja Govindam Ms Subbulakshmi Songs Free Download |Bhaja Govindam Mp3 Free Download In Tamil | Bhaja Govindam Lyrics With Meaning In Tamil Pdf